SIXTY YEARS AND AFTER

Otago Witness, Issue 3584, 21 November 1922, Page 51

SIXTY YEARS AND AFTER

NEW ZEALAND PRESBYTERIANISM. MODERATOR-ELECTS ADDRESS. Speaking at the opening of the General Assembly of the Presbyterian Church at Auckland on the 15th, the Moderator-elect, the Rev. AA’. J. C'omrie. delivered an address on the promising subject, “Sixty Years and After.” This, be explained, was a brief review of the Presbyterian CTiurch life of New Zealand. In the course of his remarks Mr C'omrie stated that at the outset, the Presbyterians in the various provinces had no connection with each other, but adesire for closer relation! soon made itself felt. At first, by correspondence and then by a conference held in Dunedin in 1861, steps were taken to constitute the Presbyterian Church cf New Zealand. Dr Burns, the honoured minister of the First Church of Otago, was elected president of the conference, and preached from the text: “That they all may be one; as thou. Father, are in me, and I in thee, that they also may be one in us . that they may be one, even as we are one.” After friendly discussion a basis of union was drawn up and sent to Presbyteries and sessions for consideration, and it was agreed to meet in Auckland the following year to consider returns and to constitute the General Assembly. The convocation w-as attended by representatives of the Auckland, Wellington, and Otago Presbyteries, and by ministers from Napier and Taranaki. Nelson and Christchurch congregations were in full accord, but were not represented. After deliberation it was resolved to constitute the Assembly, and this was done on November 25, 1862, the Rev. John Macky, of Otahuhu, a saint from Erin, being elected the first- Moderator. The Assembly commissioned the Rev. W. Will, of Taieri, to represent the Assembly before the Assemblies or other courts of the Presbyterian Churches of Great Britain and Ireland. After referring to the principal political and commercial developments in the 70’s, Mr C’omrie proceeded to say that when the report of the convocation in Auckland reached Otago exception was taken to a slight obange which had been made in Article II of the basis. The Otago Presbytery did not at first repudiate the action of its representatives in agreeing to the constitution of the Assembly; indeed, a motion to that effect was lost in favour of one in which the Presbytery agreed “to protest against, change in the second article in the basis, and urge the necessity of restoring it.” The commissioners could not justly be charged with having gone beyond their powers seeing that, at the meeting at- which they were appointed, the Presbytery agreed to “cordially approve ot the proposed union and basis of union,” and added, “at the same time the Presbytery would commend to the serious consideration of the convocation at Auckland the following alteration.” The objectors were in a minority, but they were persistent, and, in spite of efforts to ileal the breach, they prevailed. In 1866 the Synod of Otago . was constituted as an independent body, and the Assembly recognised that its territory lay north of the Waitald River. Fear of innovations was the reason given for opposition Vo a united Church, yet it might not unfairly be said that gold and war were, unconsciously, the determining factors. Otago was prosperous and very fully occupied with its own affairs; the north was distracted and poor, and they took their separate ways. The desire for union never ceased, and repeated efforts were made to bring the two together. In 1901, 40 years after the first conference in Dunedin, a partial union was effected. Twenty-one years later the provisions of the basis of union have not yet been realised. In spite of this, the partial union had proved so beneficial that no one has ever seriously proposed going back upon it- The whole story might well be forgotten were it not for certain lessons it had for them in view of present and prospective union movements. Innovations had come. Hymns and instrumental music, which were chiefly feared, were now in general use; so also were unfermented wine and the individual cup at the communion; marriage with a deceased wife's sister was permitted, and the Declaratory Act modified the Confession of Faith. Yet the heavens had not fallen. It was interesting to note that in Scotland the use of hymns - was sanctioned by the U.P. Church in 1851, by. the Church of Scotland in 1861, and by the Free Church in 1872. The use of instrumental music was allowed by the Church of Scotland in 1866, by the U.P. Church in 1872, and by the Free Church in 1883. In other words, the Evangelical Church, which had made the greatest sacrifice for freedom, was the most conservative. Through sixty years the hand of God has been upon us for good, and without pride or boasting they might note some of the things they had attained. Their numbers bad increased from 21.207 in 1861 lo 299,545

in 1921. The percentage to the total population increased from 21.41 in 1861 to 24.57 in 1921. Ihe monetary value of their property was considerable, but it was the least of their assets. They had churches dotted over the land, so that the lonelv backbloeks were becoming ever less and less extensive. They had a growing army of ministers —home missionaries, office-bearers, Sunday school teachers, Bible class leaders, social service, and other workers. They had orphanages, homes, colleges, and schools in the four ciLes, and in several of the smaller centres, they nad a chain of Maoii mission stations across the centre of the North Island, and ,y uo means least they had foreign missions in the New Hebrides, in Chino, and m India. I heir missionaries at home and abroad were able and devoted men and women for whom they did well to be thankThey had also, let it be frankly admitted tailed in some respects, and they had pro- _ which were a challenge to their faith and an outlet for their best thought and sfifiDD' Some of these let us now conFrom the persona! standpoint they might calmly say, or sing:— b ■lVnce, perfect peace, our future all unknown; .n. ; -u„ we kn o w, owl He is ou the throne. Rut there was another side. lie who said I eace 1 leave with you.” said also, “Iri the world ye shall have tribulation.” “Go >e into all the world. ’ When Paul reached his wonderful climax in the eighth chapter o. Romans and had nestled in the arms of everlasting love, his heart, was at breaking Point, and he was ready to wish himself accursed from Christ for his brethren's

In view of the abnormal conditions it was wise to ask : VA'hat must we hold at all costs: lo that they would answer first and chiefly, the evangel of Jesus Christ That is a statement and un appeal, and the supreme need of to-day was' that in both aspects it should be clearly and lovinely brought to bear upon a sin-sick world. Thcv were ambassadors for Christ: as such we must faithfully represent His rnird and will social service am] moral refoim had a. plea, but at best only a secondary place they were fruits, not roots. The preacher might draw from all sources to illustrate and enforce his twofold message, but he must not subordinate it nor substitute anvthing else for it. Had there not been sonic slackening in this respect? ]f so, and if continued, it was fatal. Failure means failure not in part, but along the whole line. Experience showed that, ministers and office-bearers were the best evangelists. This vas especially the work of young men, and there was an open door and a clear call to them to-dav. “AA’ho, then, is willing to consecrate his service this day unto the Lord?

There was, lie continued, a considerable and perhaps a growing body of opinion that the Assembly was too large, and too eostlv. if measured by the resolutions passed and Hie regulations adopted it was a lamentable waste of time and effort. All the business. transacted might, be better done bv a body one-fourth the size. On the other liana, the information and the inspiration given and received might be more (hail ample compensation. If so, should not less t me bo given to what is called “business,” and more time to the opening of their hearts and minds to one another, and (he kfyuig of their common needs before the Throne of Grace? As the Bishop of London had well said, e are all in danger of being snowed under bv machinery.” AAould it not be better if. like Mary, they sat- at Jesus’s feet and heard His word. I‘ urther. at the same time and place as ihe Assembly meets ihere was another gathering which had the same interests and represents the same people. They met together for the opening of ihe Assembly, and they sat together at the Lord’s table, then they separated, not according to interests or localities, -but according to the distinction which God made at the beginning when He “made them male and female.” The sex distinction was real, but was it rightly applied? In political and civic life, from the Mother of Parliaments downwards, in medicine, law. education, and commerce, woman has a place which is denied to her in our Church. Was the Church the last stronghold of conservatism, and was there any valid reason why in their pulpits and their Church courts women' should not exercise the gifts with which God had endowed them ?

“That church is wisest which cares most for the welfare of its young people,” continued the speaker. “Sixty years ago schools were almost all provided and controlled by the church. In 1877 the otate made provision for education free, compulsory, and secular. The churches generally have not ceased to protest against the exclusion of the Bible from the State schools without success, mainly because of divided aims and claims. Church schools have been started in the hope that the State school system would lie influenced thereby. T’he effect has been nil. It is a standing reproach to the churches that- they havo not been able to unite on a common platform to secure Bible teaching for their children. The lack of this greatly increases the Importance of the Sunday School, and it is well that in growing measure this is being realised. Two points require watching. Too much is left to juniors. It is good to catch teachers young; it is not good to leave the work to young teachers. There is also a tendency to make the day school the model, and examinations'the test cf .Sunday School woik. The aim should be far higher than that. Unless the aim and atmosphere are distinctly spiritual nothing is well or wisely done.